Discovery Box| (0.46775819607843) | (Jer 14:12) |
2 sn These were penalties (curses) that were to be imposed on Israel for failure to keep her covenant with God (cf. Lev 26:23-26). These three occur together fourteen other times in the book of Jeremiah. |
| (0.46775819607843) | (Jer 15:15) |
1 tn The words “I said” are not in the text. They are supplied in the translation for clarity to mark the shift from the |
| (0.46775819607843) | (Jer 16:9) |
1 tn Heb “For thus says Yahweh of armies the God of Israel.” The introductory formula which appears three times in vv. 1-9 (vv. 1, 3, 5) has been recast for smoother English style. |
| (0.46775819607843) | (Jer 17:5) |
2 tn Heb “who make flesh their arm.” The “arm” is the symbol of strength and the flesh is the symbol of mortal man in relation to the omnipotent God. The translation “mere flesh and blood” reflects this. |
| (0.46775819607843) | (Jer 17:18) |
1 sn Jeremiah now does what he says he has not wanted to do or been hasty to do. He is, however, seeking his own vindication and that of God whose threats they have belittled. |
| (0.46775819607843) | (Jer 18:19) |
1 tn The words “Then I said” are not in the text. They are supplied in the translation for clarity to show that Jeremiah turns from description of the peoples’ plots to his address to God to deal with the plotters. |
| (0.46775819607843) | (Jer 21:4) |
1 tn Heb “Tell Zedekiah, ‘Thus says the |
| (0.46775819607843) | (Jer 23:23) |
2 tn Heb “Am I a god nearby and not a god far off?” The question is sometimes translated as though there is an alternative being given in v. 23, one that covers both the ideas of immanence and transcendence (i.e., “Am I only a god nearby and not also a god far off?”). However, the hey interrogative (הַ) at the beginning of this verse and the particle (אִם, ’im) at the beginning of the next show that the linkage is between the question in v. 23 and that in v. 24a. According to BDB 210 s.v. הֲ 1.d both questions in this case expect a negative answer. |
| (0.46775819607843) | (Jer 27:4) |
2 tn Heb “Give them a charge to their masters saying, ‘Thus says Yahweh of armies, the God of Israel, “Thus you shall say unto your masters…”’” The sentence is broken up in conformity with contemporary English style. |
| (0.46775819607843) | (Jer 29:25) |
2 tn Heb “Tell Shemaiah the Nehelamite, ‘Thus says Yahweh of armies the God of Israel….” The indirect quotation is used in the translation to avoid the complexity of embedding a quotation within a quotation. |
| (0.46775819607843) | (Jer 31:23) |
1 tn Heb “Yahweh of armies, the God of Israel.” See 7:3 and the study note of 2:19 for the rendering of this title and an explanation of its significance. |
| (0.46775819607843) | (Jer 32:33) |
2 sn This refers to God teaching them through the prophets whom he has sent as indicated by the repeated use of this idiom elsewhere in 7:13, 25; 11:7; 25:3, 4; 26:5, 19. |
| (0.46775819607843) | (Jer 35:18) |
1 tn Heb “Yahweh of armies, the God of Israel.” For this title, which occurs again in the following verse, see the notes on 7:3 and the study note on 2:19. |
| (0.46775819607843) | (Jer 38:7) |
1 sn This individual, Ebed Melech, is mentioned only here. Later he will be promised deliverance from destruction when the city falls because he had shown trust in God (see Jer 39:16-18). |
| (0.46775819607843) | (Jer 42:9) |
1 tn Heb “Thus says the |
| (0.46775819607843) | (Jer 42:20) |
2 tn Heb “According to all which the |
| (0.46775819607843) | (Jer 43:10) |
2 tn Heb “Yahweh of armies, the God of Israel.” Compare 7:3 and see the study note on 2:19 for explanation of the translation and significance of this title. |
| (0.46775819607843) | (Jer 50:18) |
1 tn Heb “Therefore thus says Yahweh of armies, the God of Israel.” The first person is again adopted because the |
| (0.46775819607843) | (Jer 51:55) |
1 tn The antecedent of the third masculine plural pronominal suffix is not entirely clear. It probably refers back to the “destroyers” mentioned in v. 53 as the agents of God’s judgment on Babylon. |
| (0.46775819607843) | (Lam 3:57) |
1 tn The verb could be understood as a precative (“Draw near”). The perspective of the poem seems to be that of prayer during distress rather than a testimony that God has delivered. |
